The Right to Communicate (RtC) is the idea that individuals possess not only the freedom to ‘seek, receive and impart information’, as laid down in Article 19 of the Universal Declaration of Human Rights (UDHR), but also the right to communicate horizontally with their peers, using technologies new and old. The brainchild of Jean d’Arcy, a French broadcaster and official who argued in 1969 that Article 19 should be updated to reflect the new technological possibilities, the concept inspired an international effort to write the RtC into human rights law. This article examines the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) campaign to define this new human right, showing how initial enthusiasm was undermined by a widespread conviction that collective rights were a threat to individual rights; the difficulty of squaring the Global South’s state-led vision of communication with d’Arcy’s anti-statist ideals; and the vocal opposition of Western governments and NGOs, who increasingly saw the concept as a threat to freedom of information.

Since the early 1960s, folklore has been on the agenda of two powerful international organizations: the United Nations Educational, Scientific and Cultural Organisation (UNESCO) and the World Intellectual Property Organization (WIPO). Their overt intent has been to protect folklore from perceived abuses, but their work also had the aim of making the licensing of traditional arts an internationally marketable good. In this article I outline the premise for folklore’s entry on the agenda of international relations in the twentieth century and its fate since then. The article documents some of the efforts toward creating a global licensing scheme for folklore using intellectual property regulations. This proved to be problematic when it came to traditional culture. I identify two positions in this regard: on the one hand that the lack of protection for folklore constitutes a gap to be covered, and on the other that folklore is a bad fit for intellectual property.

Along with “authenticity,” the criterion of “integrity” is used to evaluate and inscribe all World Cultural and Natural Heritage sites. However, ongoing debates in scholarly, organisational, and political circles reveal much confusion in the interpretation and application of integrity. This confusion is compounded by its common reference as “visual integrity” in World Heritage Committee discussions and inscriptions, despite the absence of this term in the Operational Guidelines that govern these matters. The studyis uncovering the historical connection between integrity and theories on the unity of a work of art, rooted in normative and homogenizing aesthetics. Furthermore, this paper analyzes two exemplary applications of integrity in the inscriptions of two World Cultural Heritage sites: Mbanza Kongo in Angola and Writing-on-Stone in Canada. Through analysis, the current application of integrity is associated with the perpetuation of a homogenizing lens through which heritage sites are visualized.

This paper examines the 2016 trial of Ahmad Al Faqi Al Mahdi by the International Criminal Court (ICC) through the lenses of discourse analysis and linguistic anthropology, with a focus on how trial actors navigated legitimacy challenges. Al Mahdi, a member of Ansar Dine, was charged with the war crime of intentionally directing attacks against religious and historic buildings in Timbuktu, which were UNESCO World Heritage sites. This paper argues that the trial actors used a rhetorical “local-to-global parallelism” which sought to consolidate a global range of constituencies and legitimate the ICC’s actions both normatively and sociologically. The local-to-global parallelism served to “talk into existence” a broad-based victimhood, which reinforced the court’s symbolic authority and its claims to jurisdiction. It also relied heavily on intertextual connections between the ICC and UNESCO, thereby legitimating the prosecution of cultural heritage destruction as a grave international crime.

Since the beginning of Israel’s war on Gaza in October 2023, a rich body of legal scholarship has tackled various legal issues arising from Israel’s overall military conduct. One issue that has received very little attention is Israel’s destruction of Palestinian cultural heritage. In this article, I demonstrate how Israel’s systematic destruction of Gaza’s cultural heritage has been facilitated through reliance on sources and language of law. Considering this unprecedented level of destruction, I examine the role of the International Court of Justice (ICJ), the United Nations Educational, Scientific and Cultural Organisation (UNESCO), and the International Criminal Court (ICC) in applying protection and accountability measures in response to the ongoing destruction of Palestinian heritage. I suggest that these three organizations provide the State of Palestine with an entry point to demand recognition, protection, and accountability for the destruction of this heritage. Rather than approaching each organization as an end in itself, I propose engaging with the three organizations simultaneously as tools to be utilized.

This paper examines the underrepresentation of underwater cultural heritage (UCH) within the United Nations Educational, Scientific and Cultural Organization (UNESCO) 1972 World Heritage Convention. Although the 2001 Convention on the Protection of the Underwater Cultural Heritage provides a dedicated framework, submerged heritage remains inconsistently recognized in World Heritage processes. The paper traces the historical development of UCH recognition, outlines challenges in classification and protection, and considers the potential of sites to be evaluated as possessing Outstanding Universal Value (OUV). It highlights the cultural–natural interconnections of UCH, the risks posed by climate change and human activities, and the need to consider sites in international waters. The authors argue for clearer criteria, interdisciplinary collaboration, and the systematic integration of UCH into nomination dossiers and management plans. This work seeks to inspire stakeholders to prioritize UCH within heritage management systems, ensuring its preservation for future generations and thereby ensuring a balanced representation of human history in the World Heritage List.

Assessing the physical integrity of archaeological sites is vital for heritage conservation management. Using the example of Arslantepe, a prehistoric tell site in south-eastern Türkiye, this article demonstrates the application of RUSLE modelling to estimate surface erosion vulnerability, employing ultra-high-resolution photogrammetry and a field-based geoarchaeological framework. The results reveal contained erosion across the site with localised degradation limited to steep trench walls and spoil heaps, indicating remarkably good site conservation and consolidating the effectiveness of RUSLE modelling as a scalable method for evaluating surface processes and informing conservation strategies on individual archaeological sites.

The History of Mankind-project (HoM) was carried out from 1944–76 under the auspices of UNESCO with the aim of producing a non-eurocentric history of the world from prehistory to the present. The article analyses how the mid-century wave of independence changed the HoM-project. In hindsight a trajectory can be identified from decolonisation as a marginal concern to a new situation where decolonisation as political process and epistemological agenda influenced the HoM with respect to its political aims, organisational structure, the selection of authors, and the narrative of world history it presented. As such it is a clear story of how the end of empire altered how world history has been conceptualised and written. The article explores this theme across four HoM volumes and breaks fresh ground by investigating the agency of individual author-editors and the actual historical narratives they produced in the published volumes. We argue that the approaches and the organisation of the HoM were challenged as anti-eurocentrism in history writing became coupled increasingly to decolonisation and the quest for epistemological sovereignty.

In this article I discuss the issue of place in the creation of decolonised historiography and argue that the location from where a historian produces historiography matters in terms of both conceptual and ideological influences as well as in regards to material circumstances. Making use of a case-study on the UNESCO General History of Africa Project (1964-1998), I bring postcolonial critique on the conceptual nature of academic history writing into conversation with a study of the scholarly practice of the UNESCO project to show that conceptual critique has its limits if it does not take material circumstances into consideration. Political decolonisation in Africa was connected to history writing, thereby blending conceptual and material considerations. Secondly, I look at some of the discussions that were ongoing within the UNESCO project to show that the historians working on it discussed these issues amongst themselves and were aware of critique levelled against them. In doing so I argue that decolonisation of knowledge production as a result of becoming politically independent is a multivarious and ongoing process which has to take into account all these different elements.

This article maps how cultural heritage has been securitized in international discourse by analyzing seven key United Nations Educational, Scientific, and Cultural Organization (UNESCO) and UN Security Council (UNSC) documents (2003–2017). Drawing on the Copenhagen School’s framework and its distinction between identification and mobilization, the study reveals a two-stage process. Initially, heritage destruction was framed as a human rights violation, later escalating into a global security threat linked to terrorism and conflict financing. Through a sectoral and scalar typology of referent objects, the analysis highlights divergent framings by UNESCO (societal, normative) and the UNSC (military, strategic). Despite strong discursive alignment—culminating in UNSC Resolution 2347—the mobilization of extraordinary measures remained limited. The article concludes that heritage securitization is discursively robust but operationally incomplete, shaped by institutional capacities, leadership shifts, and evolving geopolitical contexts. These findings contribute to the broader literature on security politics, norm diffusion, and the symbolic power of heritage in global governance.

As artificial intelligence (AI) and cyber-related challenges become increasingly important in twenty-first-century life, education systems worldwide face pressure to adapt their curricula to meet these demands. Global organizations, such as the United Nations Educational, Scientific and Cultural Organization (UNESCO) and the Organization for Economic Cooperation and Development (OECD), as well as international EdTech standard-setting bodies, have issued frameworks and policy recommendations to guide the integration of AI and cyber literacy in K-12 (publicly supported primary and secondary) education. This paper examines important information to analyse the role of these international institutions in shaping curriculum reforms, with a focus on AI and cyber education. It evaluates documents such as UNESCO’s Recommendation on the Ethics of Artificial Intelligence, the OECD’s AI Guidelines, and standards from the International Society for Technology in Education and the World Economic Forum. Through a comparative analysis of policy implementation in Singapore, Finland and India, this paper will explore how global norms are being localized. It also examines the implementation gaps, particularly in developing countries, and provides a strategic roadmap for aligning national policies with international norms, while taking into account infrastructure and cultural diversity.

Despite the widespread and creative use of heritage politics by a range of international actors, such as multilateral institutions and states, the field of International Relations (IR) has paid insufficient attention to the topic. To the extent that these politics have entered the field’s attention, it has been primarily through instances of highly publicized cultural heritage destruction during armed conflict. This special issue brings together eight research articles, as well as a framing introduction and a conclusion, with the aim of launching international heritage politics as an important IR research agenda. Moving beyond destruction to the productive politics of heritage, these contributions show the range of these politics from the construction of international cultural status to forging contemporary international alliances along themes of cultural and historical familiarity. Further, they show heritage politics at work in international institutions, from UNESCO to the ICC, in bilateral and multilateral relations, and as moving between international and domestic politics. In these broad deployments, heritage politics are attached to museum collections, travelling exhibits, archaeological digs, DNA tests, restitution demands, and debates on international land swaps.